Read Ebook: The influence of Greek ideas and usages upon the Christian church by Hatch Edwin Fairbairn A M Andrew Martin Editor

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i.e. Sethiani ap. Iren. 1. 30. 1.

ap. Hippol. 7. 21, p. 358.

??????? ? ???? ??? ???? ? ????, as used by the Naassenes, ap. Hipp. 5. 7.

ap. Iren. 1. 12. 3.

Hipp. 6. 12.

ap. Iren. 1. 2. 1, 5 .

Iren. 1. 14. 1, ???????? ????? ?????? ????.

The Gnostic controversies in regard to the relation to God of the Powers who were intermediate between Him and the world, had helped to forge such intellectual instruments.

For metaphor of light, cf. Mono?mus ap. Hipp. 8. 12; also Tatian, c. 5.

?????? ?? ???? ????? ??? ???? ??? ???? ?????? ??? ??? ???????, ?????? ?? ??? ????????? ... ??? ???????????, Diog. L. 7. 148: so in M. Anton. e.g. 4, 40, ?? ???? ??? ?????? ???? ?????? ??? ????? ???? ??????, paraphrased in the well-known lines of Pope:

"All are but parts of one stupendous Whole, Whose body Nature is, and God the soul."

Sext. Empir. p. 192, ? 226.

Diels, 318.

Ib. 469. 20: so ???? ??? ??? ?????? ?????????, p. 469, 26.

Epict. 1. 14. 2.

Ed. K?hn, 5. 662.

The tendency to abstract has combined with the tendency to regard matter as evil or impure, in the production of a tendency to form rather a negative than a positive conception of God. The majority of formularies define God by negative terms, and yet they have claimed for conceptions which are negative a positive value.

We owe to Greek philosophy--to the hypothesis of the chasm between spirit and matter--the tendency to interpose powers between the Creator and His creation. It may be held that the attempt to solve the insoluble problem, how God, who is pure spirit, made and sustains us, has darkened the relations which it has attempted to explain by introducing abstract metaphysical conceptions.

These Lectures are the history of a genesis: it would otherwise have been interesting to show in how many points theories which have been thought out in modern times revive theories of the remote past of Christian antiquity.

An interesting inscription has recently come to light, which shows that the public slaves of the city were initiated at the public expense. Foucart, l.c. p. 394.

There was a lesser and a greater initiation: "It is a regulation of law that those who have been admitted to the lesser should again be initiated into the greater mysteries." Hippol. 5, 8: see the whole chapter, as also cc. 9, 20.

Cf. AElius Aristid. i. 454, on the burning of the temple at Eleusis. The gain of the festival was not for this life only, but that hereafter they would not lie in darkness and mire like the uninitiated.

Acts ii, 38, 41; viii. 12, 13, 36, 38; x. 47, 48; xvi. 15, 33; xviii. 8; xix. 5.

c. 7.

Sozomen, i. 3. 5.

For the sphere of the influence of the mysteries on the language and imagery of the New Testament, see 1 Cor. ii. 6 ff.; cf. Heb. vi. 4.

It was one of the points to which the Greeks objected in the discussions of the ninth century.

c. 9.

Bk. ii. 57, p. 87; cf. viii. 5, p. 239, lines 18, 19.

viii. 11. 12, p. 248.

In Dionysius Areop. , the bishops are ????????, ????????????, ???????????, ??????????, ????????????, ??????????; the priests are ??????????; the deacons, ??????????; the Eucharist is ????????????????? . The deacon, ??????????? ???? ?????????? , i.e. dips them in the water; the priest, ????????? ???? ???????????, i.e. leads the baptized by the hand into the church; the bishop, ?????????? ???? ?? ???? ???? ??????????????.

For in the decree mentioned in a previous note , among other honours to T. AElius Alcibiades, he is to be ?????? ???? ????????? ????????????.

Cf. for the use of lights in worship, the money accounts, from a Berlin papyrus, of the temple of Jupiter Capitolinus at Arsino?, A.D. 215, in Hermes, Bd. xx. p. 430.

E.g. Marcus, in connection with initiation into the higher mysteries Hipp. 6. 41, and the Elkasaites as cleansing from gross sin, 9. 15.

ap. Hipp. 6. 39.

Cf. "He that cometh to God must believe that He is, and that He is a rewarder of them that seek Him," Heb. xi. 6; and "He that is of God heareth God's words," John viii. 47.

c. 7. 4.

Adamantius says that the Marcionites had ?????????, ?????? ?? ????????????? ????????.

Harnack, pp. 317 f.

c. 2.

Theories were framed as to the relation of ?????? and ??????; e.g. the former was conceived to relate to the Spirit, the latter to the Son, which Clem. Alex. denies .

See Harnack, 549.

Origen follows in the line of those who rested upon apostolic teaching, but gives a foothold for philosophy by saying that the Apostles left the grounds of their statements to be investigated; that they affirmed the existence of many things without stating the manner and origin of their existence.

Philosophers had abused each other. Theologians followed in their track. The "cart-loads of abuse they emptied upon one another" are paralleled in, e.g. Gregory of Nyssa.

Weingarten, p. 17.

??????, here expressly used of the moral precepts in c. 2. 1.

c. 11. 1, 2.

c. 12. 1, 3-5.

Lect. vi. p. 164 sq.

INDEX,

CONTAINING THE CHIEF TOPICS, PROPER NAMES, AND TECHNICAL TERMS, REFERRED TO IN THE LECTURES.

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